Human Ontology The Nature of Human Nature. John S Hatcher, PhD Editor, The Journal of Bahá'í Studies

Transcription

1 Human Ontology The Nature of Human Nature John S Hatcher, PhD Editor, The Journal of Bahá'í Studies

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5 Our Three Main Concerns A. The Origin and Progress of Humankind B. The Origin and Progress of the Soul during Mortal Life C. The Progress of the Soul after Dissociation from the Body D. Some Final Considerations

6 A. The Origin and Progress of Humankind

7 1. We Begin with a Personal God What is meant by personal God is a God Who is conscious of His creation, Who has a Mind, a Will, a Purpose, and not, as many scientists and materialists believe, an unconscious and determined force operating in the universe. Such conception of the Divine Being, as the Supreme and ever present Reality in the world, is not anthropomorphic, for it transcends all human limitations and forms, and does by no means attempt to define the essence of Divinity which is obviously beyond any human comprehension. (Shoghi Effendi, quoted in Light of Guidance 477)

8 1. We Begin with a Personal God What is meant by personal God is a God Who is conscious of His creation, Who has a Mind, a Will, a Purpose, and not, as many scientists and materialists believe, an unconscious and determined force operating in the universe. Such conception of the Divine Being, as the Supreme and ever present Reality in the world, is not anthropomorphic, for it transcends all human limitations and forms, and does by no means attempt to define the essence of Divinity which w is obviously beyond any human comprehension. (Shoghi Effendi, quoted in Light of Guidance 477)

9 2. Knowing His love for us, God Brings Creation into Being that He Might be Known Islamic hadíth of the Hidden Treasure I was a Hidden Treasure. I wished to be made known, and thus I called creation into being in order that I might be known. (quoted in Kitáb i Aqdas, note 23, p. 175)

10 3. Creation Thus Has an Explicit Purpose: A Being Capable of Love Relationship 3. O SON OF MAN! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty. (Bahá u lláh, Arabic Hidden Word #3)

11 4. And Since God is Eternal, His Wish is Eternal, and, Consequently, Creation Itself is Eternal Therefore, as the Essence of Unity (that is, the existence of God) is everlasting and eternal that is to say, it has neither beginning nor end it is certain that this world of existence, this endless universe, e, has neither beginning nor end. ( Abdu l Bahá Some Answered Questions 180) As to thy question concerning the origin of creation. Know assuredly that God's creation hath existed from eternity, and will continue to exist forever. Its beginning hath had no beginning, and its end knoweth no end. His name, the Creator, presupposeth a creation, even as His title, the Lord of Men, must involve the existence of a servant. (Bahá u lláh, Gleanings 150)

12 5. Since Human Enlightenment is Essential for God s Purpose Human Beings Must Always Have Existed Somewhere in the Material Universe The reflection of the divine perfections appears in the reality of man, so he is the representative of God, the messenger of God. If man did not exist, the universe would be without result, for the object of existence is the appearance of the perfections of God. Therefore, it cannot be said there was a time when man was not. All that we can say is that this terrestrial globe at one time did not exist, and at its beginning man did not appear upon it. ( Abdu l Bahá, Some Answered Questions 196)

13 6. But Exactly What is a Human? (from a Baha'i Ontological Perspective) 1. A spiritual or metaphysical essence ( soul or essential self ) capable of abstract thought and self consciousness that 2. emanates from God 3. temporarily associates with a material temple (body) possessing a brain capable of transceiving the powers of that essence (abstract thought, self consciousness, conceptual memory, free will, and an inherent desire to learn about reality), 4. can discern spiritual attributes in physical forms and relationships, 5. can understand that the source of all these attributes is their ability to manifest the divine attributes of the Creator, 6. can willingly participate in a love relationship with the Creator 7. and can translate that knowledge, love, and understanding into a course of personal action whereby it comes to know and to worship God.

14 7. Evolution of Humankind on Planet Earth (and presumably other planets) 1. Human beings emerge as a distinct species 2. Evolve to a stage of maturity capable of being taught abstract concepts 3. Evolve intellectually and spiritually through various foundational Cycles, each of which is instigated and guided by successive Manifestations, 4. Evolve intellectually and spiritually through a Prophetic or Adamic Cycle in preparation for the Day of Days [ Day = Dispensation or Era] 5. Achieve Intellectual and Spiritual Maturity with the establishment of a Global community during the Baha'i Era ( and beyond) 6. Refine our Global community for at least 500,000 years during the Baha'i Cycle and then further though future cycles for billions of years thereafter

15 B. The Origin and Progress of the Soul during Mortal Life Part 1 Our Individual Origin

16 1. The Human Soul Does Not Pre Exist The Prophets, unlike us, are pre existent. The Soul of Christ existed in the spiritual world before His birth in this world. We cannot imagine what that world is like, so words are inadequate to picture His state of being. (Shoghi Effendi, quoted in Light of Guidance, 504)

17 2. There is no pre existence of any kind for the individual Human Soul 19. O MY FRIENDS! Have ye forgotten that true and radiant morn, when in those hallowed and blessed surroundings ye were all gathered in My presence beneath the shade of the tree of life, which is planted in the all glorious paradise? Awe struck ye listened as I gave utterance to these three most holy words: O friends! Prefer not your will to Mine, never desire that which I have not desired for you, and approach Me not with lifeless hearts, defiled with worldly desires and cravings. Would ye but sanctify your souls, ye would at this present hour recall that place and those surroundings, and the truth of My utterance should be made evident unto all of you. (Baha u llah Persian Hidden Word #19)

18 2. There is no pre existence of any kind for the individual Human Soul 19. O MY FRIENDS! Have ye forgotten that true and radiant morn, when in those hallowed and blessed surroundings ye were all gathered in My presence beneath the shade of the tree of life, which is planted in the all glorious paradise? Awe struck ye listened as I gave utterance to these three most holy words: O friends! Prefer not your will to Mine, never desire that which I have not desired for you, and approach Me not with lifeless hearts, defiled with worldly desires and cravings. Would ye but sanctify your souls, ye would at this present hour recall that place and those surroundings, and the truth of My utterance should be made evident unto all of you. (Bahá u lláh, Persian Hidden Word #19)

19 3. Authoritative Explication of this Hidden Word By the term "that true and radiant morn" mentioned in the Hidden Words is meant the Dawn of divine Revelation when the Exalted One manifested Himself in the plenitude of His glory, while the Blessed Tree referreth to the Ancient Beauty. By those "surroundings" is meant the realm of the heart and of the spirit, and the gathering of the people implieth a spiritual communion, not a physical one. However when the Call of God was raised in the realm of the heart and spirit, mankind remained heedless and inattentive, and therefore was dumbfounded. ('Abdu l Bahá, from a Tablet to an individual, translated from the Persian by Research Department at World Centre, published in Bahá'í Studies Review, volume 9, 1999)

20 3. Authoritative Explication of this Hidden Word By the term "that true and radiant morn" mentioned in the Hidden Words is meant the Dawn of divine Revelation when the Exalted One manifested Himself in the plenitude of His glory, while the Blessed Tree referreth to the Ancient Beauty. By those "surroundings" is meant the realm of the heart and of the spirit, and the gathering of the people implieth a spiritual communion, not a physical one. However when the Call of God was raised in the realm of the heart and spirit, mankind remained heedless and inattentive, and therefore was dumbfounded. ('Abdu l Bahá, from a Tablet to an individual, translated from the Persian by Research Department at World Centre, published in Bahá'í Studies Review, volume 9, 1999)

21 4. The Beginning of the Soul Occurs at Conception No revelation from God has ever taught re incarnation; this is a manmade conception. The soul of man comes into being at conception. (Light of Guidance 536)

22 5. Each Individual Soul Emanates from God The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation. Therefore, the proceeding of the human spirits from God is through emanation.

23 6. Each Individual Soul Emanates from God The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation. Therefore, the proceeding of the human spirits from God is through emanation.

24 7. The Relationship of the Soul with the Body is Associative For if you examine the human body, you will not find a special spot or locality for the spirit, for it has never had a place; it is immaterial. It has a connection with the body like that of the sun with this mirror. The sun is not within the mirror, but it has a connection with the mirror. ( Abdu l Bahá, Some Answered Questions 242)

25 7. The Relationship of the Soul with the Body is Associative For if you examine the human body, you will not find a special spot or locality for the spirit, for it has never had a place; it is immaterial. It has a connection with the body like that of the sun with this mirror. The sun is not within the mirror, but it has a connection with the t mirror. ( Abdu l Bahá, Some Answered Questions 242)

26 8. Our Individuality (Our Distinct Personality) is from the Beginning The personality of the rational soul is from its beginning; it is not due to the instrumentality of the body, but the state and the personality of the rational soul may be strengthened in this world. ( Abdu l Bahá, Some Answered Questions 239)

27 8. Our Individuality (Our Distinct Personality) is from the Beginning The personality of the rational soul is from its beginning; it is not due to the instrumentality of the body, but the state and the personality of the rational soul may be strengthened in this world. ( Abdu l Bahá, Some Answered Questions 239)

28 9. We are Created with an Inherent longing to Discover the Creator and We are thus Attracted to Whatever Manifests His Attributes Science is the first emanation from God toward man. All created beings embody the potentiality of material perfection, but the power of intellectual investigation and scientific acquisition is a higher virtue specialized to man alone. Other beings and organisms are deprived of this potentiality and attainment. God has created or deposited this love of reality in man. ( Abdu l Bahá, Foundations of World Unity 60)

29 9. We are Created with an Inherent longing to Discover the Creator and We are thus Attracted to Whatever Manifests His Attributes Science is the first emanation from God toward man. All created beings embody the potentiality of material perfection, but the power of intellectual investigation and scientific acquisition is a higher virtue specialized to man alone. Other beings and organisms are deprived of this potentiality and attainment. God has created or deposited this love of reality in man. ( Abdu l Bahá, Foundations of World Unity 60)

30 10. We Are Made in His image O SON OF MAN! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty. (Bahá u lláh, Arabic Hidden Word #3) We have indeed created man in the best of molds. (Qur án 95:4)

31 10. We Are Made in His image O SON OF MAN! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty. (Bahá u lláh, Arabic Hidden Word #3) We have indeed created man in the best of molds. (Qur án 95:4)

32 11. How this image is Realized He [the Divine Educator] must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse "We will make man in Our image and likeness" shall be realized. ( Abdu l Bahá, Some Answered Questions 8)

33 11. How this Image Is Realized He [the Divine Educator] must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse "We will make man in Our image and likeness" shall be realized. ( Abdu l Bahá, Some Answered Questions 8)

34 12. Our Individuality is Eternal Evolution in the life of the individual starts with the formation of the human embryo and passes through various stages, and even continues after death in another form. The human spirit is capable of infinite development.. Man's identity or rather his individuality is never lost. His reality as a person remains intact throughout the various states of his development. He does not pre exist in any form before coming into this world. (Letter on behalf of Shoghi Effendi, Light of Guidance #1820, 536)

35 12. Our Individuality is Eternal Evolution in the life of the individual starts with the formation of the human embryo and passes through various stages, and even continues after death in another form. The human spirit is capable of infinite development.. Man's identity or rather his individuality is never lost. His reality as a person remains intact throughout the various states of his development. He does not pre exist exist in any form before coming into this world. (Letter on behalf of Shoghi Effendi, Light of Guidance #1820, 536)

36 B. The Origin and Progress of the Soul during Mortal Life Part 2 The Ontology of the Essential Self or Soul

37 Main Observations The Soul is the essence of the human reality and the engine of self. The spirit emanates from the soul as do all distinctive human powers. These include self consciousness, reason, will, conceptual memory, emotion, love, meditation, judgment, and so on. The powers of the soul are unaffected by illness of mind or body, even though they may become temporarily hidden from others or even from the conscious self. So long as the association between soul and body endures, our sense of self is largely dependent on a healthy (transparent) brain. From this perspective, the brain is not the source of our human powers, but the transceiver between the soul and the physical world. Our awareness of our body and its condition is not acquired, but an inherent capacity.

38 1. The Station of the Rational Soul The Foremost degree of comprehension in the world of nature is that of the rational soul. This power and comprehension is shared in common by all men, whether they be heedless or aware, wayward or faithful. In the creation of God, the rational soul of man encompasses and is distinguished above all other created things: It is by virtue of its nobility and distinction that it encompasses them all. ( Abdu l Bahá, Some Answered Questions, 2014 edition, 58.3, p )

39 2. Powers of the Essential Self Essential Capacities of Soul Translated into Physical Action and Sensibilities Essential self (Soul) Consciousness Ideation Reason Will Memory Love Imagination Emotion Spirit and powers emanating from essential self Transparency Brain as Transceiver Consciousness Ideation Reason Will Memory Love Imagination Emotion

40 3. How Mind/Soul and Body Connect Five Physical Powers 1. Sight 2. Hearing 3. Smell 4. Taste 5. Touch 5. Common Faculty Five Spiritual Powers 1. Imagination 2. Thought 3. Comprehension 4. Memory 5.???

41 4. What is the Common Faculty? The Sympathetic Nervous System? The powers of the sympathetic nerve are neither entirely physical nor spiritual, but are between the two (systems).[1] The nerve is connected with both. Its phenomena shall be perfect when its spiritual and physical relations are normal. The Common Faculty? ( Abdu l Bahá, Tablets volume 2, p. 309) The intermediary between these five outward powers and the inward powers is a common faculty, a sense which mediates between them and which conveys to the inward powers whatever the outward powers have perceived. It is termed the common faculty as it is shared in common between the outward and inward powers. ( Abdu l Bahá, Some Answered Questions, 56.2, p. 243)

42 5. Our Inherent Awareness of Our Body the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift. ( Abdu l Bahá, Some Answered Questions 157)

43 5. Our Inherent Awareness of Our Body the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers ers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift. ( Abdu l Bahá, Some Answered Questions 157)

44 6. Direct methodology for acquiring information (still in associative relationship) Prayer, Meditation, Reflection Soul Realm of the Spirit Mind (Conscious Self) Brain as Intermediary

45 7. Reflection and Meditation: Like Internal Consultation Bahá'u'lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time he cannot both speak and meditate. It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed. You cannot apply the name man to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts. Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit the bestowal of the Spirit is given in reflection and meditation. The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food. ( Abdu'l Bahá, Paris Talks, 174)

46 8. The soul will become ever more detached 0 from the need for physical feedback (either through will or through aging) 10 Spiritual Development Physical Development Peak of Physical Capacity Borrowed Time Three score and ten years (70 years) Psalms 90:10

47 B. The Origin and Progress of the Soul during Mortal Life Part 3 The Purpose of Our Physical Experience

48 1. Knowing and worshipping God These twin duties [to recognize the Manifestation and follow His laws and guidance] are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration. (Bahá'u'lláh, Kitáb i Aqdas #1, 19) I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. (Bahá'u'lláh, Baha'i Prayers 3) [These twin duties are inseparable, reciprocal, progressive, and infinitely refinable, whether in this world or the next]

49 2. The Reciprocity between these Duties is Possible Because Material Reality is a Metaphorical (Counterpart) Expression of the Spiritual Realm 1. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. ( Abdu l Bahá, Promulgation of Universal Peace 9) 1. Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things. (Bahá'u'lláh, Persian Hidden Word #29)

50 2. The Reciprocity between these Duties is Possible Because Material Reality is a Metaphorical (Counterpart) Expression of the Spiritual Realm 1. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. ( Abdu l Bahá, Promulgation of Universal Peace 9) 1. Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things. (Bahá'u'lláh, Persian Hidden Word #29)

51 3. Acquiring the Ability to Manifest and Habituate Attributes is Necessarily a Social Process Since most virtues are understood and practiced in our relationships with others (love, justice, kindness, honesty, trustworthiness, forgiveness, and so on), then there is clearly a social imperative for the understanding and development of most virtues.

52 4. Performed in an ever ascending process, this pattern can thus become our personal IPG (intensive program of growth) 1. Knowledge and Meditation and Reflection on Plan for Applying Knowledge 2. Volition and Action 3. Outcome 4. New Knowledge Gained

53 5. Creating Spiritual Families and Communities is our Collective Assignment in the Classroom or Workshop that is Physical Reality All men have been created to carry forward an ever advancing civilization. (Bahá'u'lláh Gleanings 214) Living in seclusion or practicing asceticism is not acceptable in the presence of God. It behoveth them that are endued with insight and understanding to observe that which will cause joy and radiance. (Bahá'u'lláh, Tablets 71) Spiritual development is entirely theoretical until practiced and exercised in the arena of personal relationships and public interaction because almost every virtue requires external expression to become habituated.

54 C. The Progress of the Soul after Dissociation from the Body

55 1. Initial Experience (life review) The souls of the infidels, however, shall and to this I bear witness when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths... (Bahá'u'lláh, Gleanings )

56 1. Initial Experience (life review) The souls of the infidels, however, shall and to this I bear witness when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their t hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such s joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths... (Bahá'u'lláh, Gleanings )

57 2. Daily Rehearsal for Our Life Review O SON OF BEING! Bring thyself to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come upon thee and thou shalt be called to give account for thy deeds. (Bahá'u'lláh, Arabic Hidden Word #31)

58 2. Daily Rehearsal for Our Life Review O SON OF BEING! Bring thyself to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come upon thee and thou shalt be called to give account for thy deeds. (Bahá'u'lláh, Arabic Hidden Word #31)

59 3. Power of the Faithful Soul Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. (Bahá'u'lláh, Gleanings 161)

60 3. Power of the Faithful Soul Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. (Bahá'u'lláh, Gleanings 161)

61 A Few Fears to Consider

62 Fear #1: Can We Fail at the Last Moment? With all his heart he should avoid fellowship with evil doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer, at the hour of his soul's ascension, been so changed as to fall into the nethermost fire! (Bahá'u'lláh, Kitáb i Íqán 194)

63 Fear #1: Can We Fail at the Last Moment? With all his heart he should avoid fellowship with evil doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer, at the hour of his soul's ascension, been so changed as to fall into the nethermost fire! (Bahá'u'lláh, Kitáb i Íqán 194)

64 Fear #2: Will We Have Any Emotions (Joy, Love, Affection, etc.?) If emotion is created by neurotransmitters crossing synaptic clefs, how will we have emotion without neurons operating within a sound brain? And yet the Writings speak of the joy we will feel, as well as negative emotions if we need to improve.

65 Fear #3: If No Free Will, How Can We Instigate Our Further Spiritual Development? The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through [1] the bounty and grace of the Lord alone, or [2] through the intercession and the sincere prayers of other human souls, or [3] through the charities and important good works which are performed in its name. ( Abdu'l Bahá, Some Answered Questions 240)

66 Fear #4: Is It Possible I Have Committed an Unforgivable Sin? they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths... (Bahá'u'lláh Gleanings )

67 Nethermost Fire? No Emotions? No Free Will? Unforgiveable Sins?

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69 Answer to Fear #1 The concept of fire is clearly metaphorical or symbolic inasmuch as there is not physical existence. The concept of experiencing fire is clearly alluding to an internal condition, possibly doubt, or fear. This portrayal is focused on the initial emotional experience, not an eternal or fixed state, because there is no stasis in the afterlife. We are always progressing or regressing, and in the afterlife, stasis in the equivalent of regression Even the materialists have testified in their writings to the wisdom of these divinely appointed Messengers, and have regarded the references made by the Prophets to Paradise, to hell fire, to future reward and punishment, to have been actuated by a desire to educate and uplift the souls of men. (Bahá'u'lláh, Gleanings 158)

70 Answer to Fear #2 If any man be told that which hath been ordained for such a soul in the worlds of God, the Lord of the throne on high and of earth below, his whole being will instantly blaze out in his great longing to attain that most exalted, that sanctified and resplendent station... (Bahá'u'lláh, Gleanings 156) They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe (Bahá'u'lláh, Gleanings 170 1) If the brain is working properly (transparently) the neurotransmitters are conveying what the soul is feeling; hence the care with which we attempt to apply medical treatment when the brain is not working properly.

71 Answer to Fear #3 It is even possible that the condition of those who have died in sin and unbelief may become changed that is to say, they may become the object of pardon through the bounty of God, not through His justice for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God? ( Abdu l Bahá, Some Answered Questions 231)

72 Answer to Fear #3 It is even possible that the condition of those who have died in sin and unbelief may become changed that is to say, they may become the object of pardon through the bounty of God, not through His justice for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God? ( Abdu l Bahá, Some Answered Questions 231)

73 Answer to Fear #3 (continued) Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations. ( Abdu l Bahá, Some Answered Questions )

74 Answer to Fear #3 (continued) Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can c plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations. ( Abdu l Bahá, Some Answered Questions )

75 Answer to Fear #4 Is There an Unforgivable Sin? Many respond that a covenant breaker is beyond forgiveness. But Bahá u lláh in the Kitáb i Aqdas demonstrates that such is not the case when He says that even Mirza Yahya can be forgiven, but only if he himself instigates the process.

76 Forgiveness for Mirza Yahya Beware lest the fire of thy presumptuousness debar thee from attaining to God's Holy Court. Turn unto Him, and fear not because of thy deeds. He, in truth, forgiveth whomsoever He desireth as a bounty on His part; no God is there but Him, the Ever Forgiving, the All Bounteous. We admonish thee solely for the sake of God. Shouldst thou accept this counsel, thou wilt have acted to thine own behoof; and shouldst thou reject it, thy Lord, verily, can well dispense with thee, and with all those who, in manifest delusion, have followed thee. Behold! God hath laid hold on him who led thee astray. Return unto God, humble, submissive and lowly; verily, He will put away from thee thy sins, for thy Lord, of a certainty, is the Forgiving, the Mighty, the All Merciful. (Bahá'u'lláh, Kitáb i Aqdas, 84 p )

77 Forgiveness for Mirza Yahya Beware lest the fire of thy presumptuousness debar thee from attaining to God's Holy Court.. Turn unto Him, and fear not because of thy deeds. He, in truth, forgiveth whomsoever He desireth as a bounty on His part; no God is there but Him, the Ever Forgiving, the All Bounteous. We admonish thee solely for the sake of God. Shouldst thou accept this counsel, thou wilt have acted to thine own behoof; and shouldst thou reject it, thy Lord, verily, can well dispense with thee, and with all those who, in manifest delusion, have followed thee. Behold! God hath laid hold on him who led thee astray. Return unto God, humble, submissive and lowly; verily, He will put away from thee thy sins, for thy Lord, of a certainty, is the Forgiving, the Mighty, the All Merciful. (Bahá'u'lláh, Kitáb i Aqdas, 84 p )

78 Answer to Fear #4 All We have to Fear, Is Ourselves This detestation of the light has no remedy and cannot be forgiven that is to say, it is impossible for him to come near unto God. This lamp is a lamp because of its light; without the light it would not be a lamp. Now if a soul has an aversion for the light of the lamp, he is, as it were, blind, and cannot comprehend the light; and blindness is the cause of everlasting banishment from God. ( Abdu l Bahá, Some Answered Questions 127) The meaning is this: to remain far from the light holder does not entail everlasting banishment, for one may become awakened and vigilant; but enmity toward the light is the cause of everlasting banishment, and for this there is no remedy. ( Abdu l Bahá, Some Answered Questions 129 )

79 The Unforgivable Sin as a Daily Axiom O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant. (Bahá'u'lláh, Arabic Hidden Word #5)

80 Not Only Free Will, But Something to Do! Learn well this Tablet, O Ahmad. Chant it during thy days and withhold not thyself therefrom. For verily, God hath ordained for the one who chants it, the reward of a hundred martyrs and a service in both worlds. These favors have We bestowed upon thee as a bounty on Our part and a mercy from Our presence, that thou mayest be of those who are grateful. (Bahá'u'lláh, Tablet of Ahmad)

81 Not Only Free Will, But Something to Do! Learn well this Tablet, O Ahmad. Chant it during thy days and withhold not thyself therefrom. For verily, God hath ordained for the one who chants it, the reward of a hundred martyrs and a service in both worlds. These favors have We bestowed upon thee as a bounty on Our part and a mercy from Our presence, that thou mayest be of those who are grateful. (Bahá'u'lláh, Tablet of Ahmad)

82 And Much, Much More! And now concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Bahá, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. (Bahá'u'lláh, Gleanings 169)

83 And Much, Much More! And now concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Bahá, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. (Bahá'u'lláh, Gleanings 169)

84 Finally, We Get to Enter Presence of God! For the highest and most excelling grace bestowed upon men is the grace of "attaining unto the Presence of God" and of His recognition, which has been promised unto all people. (Bahá'u'lláh, Kitáb i Íqán 138)

85 Or Do We? We will have experience of God's spirit through His Prophets in the next world, but God is too great for us to know without this Intermediary. The Prophets know God, but how is more than our human minds can grasp. We believe we attain in the next world to seeing the Prophets. There is certainly a future life. Heaven and hell are conditions within our own beings. (Shoghi Effendi, High Endeavours 49 50)

86 Or Do We? We will have experience of God's spirit through His Prophets in the next world, but God is too great for us to know without this Intermediary. The Prophets know God, but how is more than our human minds can grasp. We believe we attain in the next world to seeing the Prophets. There is certainly a future life. Heaven and hell are conditions within our own beings. (Shoghi Effendi, High Endeavours 49 50)

87 Yes, Because Entering the Presence of God Is Attaining Nearness to the Manifestation The essence of belief in Divine unity consisteth in regarding Him Who is the Manifestation of God and Him Who is the invisible, the inaccessible, the unknowable Essence as one and the same. By this is meant that whatever pertaineth to the former, all His acts and doings, whatever He ordaineth or forbiddeth, should be considered, in all their aspects, and under all circumstances, and without any reservation, as identical with the Will of God Himself. This is the loftiest station to which a true believer in the unity of God can ever hope to attain. Blessed is the man that reacheth this station, and is of them that are steadfast in their belief. (Bahá'u'lláh, Gleanings 166)

88 Yes, Because Entering the Presence of God Is Attaining Nearness to the Manifestation The essence of belief in Divine unity consisteth in regarding Him Who is the Manifestation of God and Him Who is the invisible, the inaccessible, the unknowable Essence as one and the same. By this is meant that whatever pertaineth to the former, all His acts and doings, whatever He ordaineth or forbiddeth, should be considered, in all their aspects, and under all circumstances, and without any reservation, as identical with the Will of God Himself. This is the loftiest station to which a true believer in the unity of God can ever hope to attain. Blessed is the man that reacheth this station, and is of them that are steadfast in their belief. (Bahá'u'lláh, Gleanings 166)

89 D. Some Final Considerations

90 Do Not Reverse Heaven and Hell Reversing Heaven and Hell is to make this life primary and the next life a loss of identity, a mere static existence where we are a placed in a station according to our earthly actions and remain there without chance for redemption, advancement, and nothing to do but become immersed in some ethereal collective consciousness where no individuality exist. Does this sound like fun or a really boring eternal existence after a few days of solid rest?

91 Do Not Reverse Heaven and Hell This life is a period of preparation. The next life is not merely y a reflection of this life, but an entirely distinct reality where we retain our individuality, our human powers, and our timeless objective of spiritual development, but without the encumbrances of a body and without distinctions of race, ethnicity, gender, or the desire or need for material acquisitions or texting or paying an electric bill.

92 Make Your Afterlife Plans Early! 1. Practice the life review on a daily basis (because the final one can come at any time without warning. 2. Decide whom would you first like to meet besides your own loved ones and Bahá'u'lláh (Shakespeare, Einstein, Ṭáhirih?) 3. Reflect about what questions would you like answered. 4. Consider which individual or group of people still in this life you most like to serve and assist. 5. Meditate on what you will most enjoy about not having a body? (other than not having to floss your teeth or worry about whether or not you need to lose weight)

93 The End